Social and Pastoral BulletinNo. 87Dec. 15, 1998
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Before I came to live in Kamagasaki I took part in a program conducted
by an institution specialized in the rehabilitation of alcoholic addicts.
Before that, I could not see anything else but problems of will power of
those people. Nevertheless, my awareness changed when I realized that the
same "cry" of those people had also become my own...
I thought that their cry was: "Let me be myself". Their cries
meant to me something like this: "I'm not alive. I'm not myself. I'm
tired of playing the role of somebody else. I want to be myself".
In coming to Kamagasaki, my interest concentrated on the cries I could
hear from practically all those with whom I was involved.
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I started to live in Kamagasaki from 1994. The Japanese bubble economy
had already collapsed and the homeless were rapidly increasing in Kamagasaki
and its surroundings. Five years have passed since then, and there are
no signs of improvement; on the contrary, unemployment has already reached
the worst stage in the postwar period, and workers from every yoseba around
the country gather in Kamagasaki looking for jobs. Besides this, the fact
is that new homeless people have increased in such manner that they are
not only in Kamagasaki but are now spread all over Osaka.
According to statistics gathered by Osaka city last November, there were
at least 8,500 homeless in Osaka city alone, although their supporters
consider the number not to be lower than 15,000.
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Those homeless who lead a somehow stable life in tents put up in public
parks, always exposed to forceful removal, make their living collecting
still useful trash and copper wire by bicycle or gathering cardboard boxes
and aluminum cans in a flat car.
The ones without a fixed living place pass the nights in building entrances
or arcades. During the day you can see them looking intently for lost coins,
going around vending machines or just walking along the streets with the
same purpose. Some among them buy a cheap ticket for the belt line and
get off at every station to pick up daily newspapers and magazines to sell
them on the road to earn their living. Most of the homeless people eat
the out-dated lunch food thrown away by the super-markets. If they are
patient and have enough spiritual strength to line up for the soup kitchen
they are sure they can get food. The reality now is that over a thousand
people line up every day looking for food.
When they are brought by ambulance to a hospital they receive goods from
their companions; some of them make their living by racketeering and even
some among them earn money by homosexual activities.
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Before getting to know these lads, I had never before the experience that
"to eat" was so closely related with life itself. I never saw
any of them drive away the doves or sparrows that flew down with some food
in their mouths. Will the reason be that, they consider the birds like
themselves, unable to survive unless they squeeze something into their
stomachs?
One person told me: "In order to survive, I did something that neither
dogs nor cats will ever do." In reality, each one, forced to be homeless
for quite different reasons, is compelled to lead a life s/he can afford.
Among the people living in Kamagasaki one can observe many realities, like
persons attacking other homeless supposed to be their own companions, or
street thieves, called "shinogi", who inflicting serious wounds
or leaving other people half-dead, stay their hunger by robbing them of
their valuables.
An old man told me once: "Persons can find some solution to their
pain or itchiness by putting their hand on that part of their body.
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Nothing can be done when a person is lonely." Although I started to
visit him often, he could never recover from his loneliness and a few years
later he passed away.
Those homeless who lead a somehow stable life in tents put up in public
parks, always exposed to forceful removal, make their living collecting
still useful trash and copper wire by bicycle or gathering cardboard boxes
and aluminum cans in a flat car.
After that, we decided to build a community in Kamagasaki and looked around
for various possibilities. One of ours, a man of a few words, realized
the fact that, the institutions established in the town to provide emergency
assistance, would not allow people drinking alcohol use their facilities,
due to difficulties in supervising them. In one of our meetings he shared
that with us: "Although a sheep is weak she feels happy being together
with the other 99. The unhappiness of one sheep is to be alone without
companions." We, then, made the decision that our way of life should
be not to have an institution, but to look for those lonely sheep.
This brother of ours went to meet the alcoholic and learned from them how
they made their living, by collecting rough trash which could be recycled.
Then, he started to live like them going around at night collecting thrown
away goods, together with them.
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As for myself, I made a group of three companions. One of them was a weak
young person who was always afraid because he had been attacked by robbers.
The other one was a lonely elder who could not afford to go back home because
it was far away and he did not have any money.
The means I thought suitable to them to survive had to be something they
themselves could do and we selected to do the work the young man had been
doing up to now: to collect cardboard boxes. 1 kilo sold for 5 yen, but
now is only 3 yen. Borrowing a flat car (rear car), three of us had to
walk a whole day to gather 200 kilos of boxes that will earn just 1,000
yen.
After a while we thought about efficiency and selected different activities.
The elder person selected to collect aluminum cans, because that was most
bearable for him, and the young person and myself selected to collect thrown
away re-usable goods pulling the flat car. I did it at day time and he
went out at night. Early mornings three of us started selling collected
goods on the street. Following their wishes, we divided the income in three
equal parts, and I took care of all the savings.
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After 6 months, the elder person had saved 19,000 yen and bought a one-way
ticket to Okinawa, his native place. Again, 3 months later, the young one
decided to leave Kamagasaki in order to go back home. Before leaving for
home he told me: "Before coming to Kamagasaki I lived without being
myself."
It is very rare that a person goes back home from Kamagasaki and it is
delightful that people do it, but what really gave me joy was not so much
that the young man returned home, but that he realized who himself was.
Nevertheless, I could not hide my anxiety when sending him off. The reason
was that, in spite of the fact that he found himself, unless the environment
he is going to changes, he will have to start a real fight to acquire fit
living conditions where he can survive. After three months my worries became
a reality.
Playing the role of a different person, he does not have the skillfulness
of living a life of somebody different from himself. No matter how weak
or disgraceful he is, how often he disappoints others, he can only live
by being himself. After dying to himself once in Kamagasaki, he recovered
a new life and was able to return home, but the only option left to him
to be able to survive, as he himself is, is to leave home again. To accomplish
this, he will throw away everything needed to lead a human life, but there
is no other choice.
He was to return again to Kamagasaki. People say that Kamagasaki is heaven.
Maybe it is true for those who need a shelter, because from the point of
view that others do not care about you, people feel relieved as if they
are allowed to remain unnoticed there. In fact, the Japanese system of
values which drives out the weak to Kamagasaki is once more aiming at them.
The place is not a heaven ready to warmly accept the young person, instead
it is a place where the right of the strongest triumphs.
Living in Kamagasaki, the question hanging heavily in my mind is: "Why
did they have to come to this place?". In the background of the "cries"
of the people coming here looking for jobs, one can observe structures
that do not accept persons as they are, that do not allow a person to appear
as s/he is. There is a demand for personal conversion of my own value system
which is supporting such structures, in order to rescue the weak.
The young person, I mentioned above, continues his fight to find a place, different from Kamagasaki, to live there as himself.
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